The "Great Six Rén Summary Assignment" is briefly explained.

一氣初判，二儀肇彰。設四時以成象，布六壬以配方。吉凶本末之端，生於好惡；禍福推移之始，造用柔剛。 此論陰陽之理，言六壬本於太極兩儀、陰陽統一之理而設，可象萬物之情，信而有徵，神驗有準也。 本，事之如；末，事之終。好惡，事之喜為好，事之忌為惡，宜分類而言之。 柔剛，氣之進退。蓋剛者宜進，主明；柔者宜退，主暗。推移，事之變化。事之變化，不過明暗進退。學者宜循課體之氣勢尋其脈格，庶幾判斷無誤。 實則一課到手，先觀其氣勢，則當前狀況可見。細按類神，則事之成敗可觀。

The essay says: When the vital energy first divides, the principles of heaven and earth appear; by establishing the four seasons, the forms of all things are completed, and by arranging the Six Rens, the twelve directions are matched. The origins of good and evil, the beginning and end of fortune and misfortune, arise from people's likes and dislikes; the starting point of the movement of fortune and misfortune lies in the softness and firmness of the vital energy. The explanatory text says: This passage discusses the principles of yin and yang. It explains that the Six Rens are established based on the principle of the Taiji and the two principles of yin and yang, and they are consistent throughout. They can portray the forms of all things, being credible and verifiable, and effective with clear standards. The term 'origin' refers to the beginning of an affair (the original text says 'shi zhi ru', where 'ru' is a corruption of 'chu'), and 'end' refers to the conclusion of an affair. The term 'likes and dislikes' refers to what is favored in an affair being good and what is to be avoided being evil; these should be categorized and explained separately. The term 'soft and firm' refers to the movement of the vital energy: firmness is suitable for advancement, indicating clarity; softness is suitable for retreat, indicating obscurity. The term 'movement' refers to the changes in affairs, and these changes are no more than the four aspects of clarity, obscurity, advancement, and retreat. Scholars should follow the momentum of the lesson pattern to trace its structure and layout, so that their judgment will not be mistaken. In practical application: when a lesson is arranged, first observe its momentum, and the current situation becomes clear; then carefully examine each 'class god', and the success or failure of the affair becomes apparent.

原夫黃帝遭孽於蚩尤，玄女降靈於風后。 此論六壬之由來，事涉神靈，未敢以其為是，亦不敢以其為非。 以月將加於正時，用五行論其克賊。 月將占時布成天地盤，取有克者為用。

The assignment says: At the beginning, Huangdi was troubled by Chiyou, and the Nine Heavens Xuan Nu taught this system of divination to Fenghou. The commentary explains: This passage discusses the origin of the Six Rats system, which involves divine legends, so it is not certain whether it is true or false. The assignment further says: Place the "Month General" on top of the correct time of the inquiry, then use the Five Phases to determine where there is a conflict or a thief. The commentary explains: This is the first step in setting up the lesson — placing the Month General on the inquiry time, turning the Heaven Plate over the Earth Plate to form the "Heaven and Earth Plate," then selecting the place of conflict in the Four Lessons as the "Initiating Transmission."

加臨地局內外，別於陰陽；運轉天盤逆順，分為南北。 內外者，支干也。支二課為內，干二課為外。內陰外陽，第一三課為陽，二四課為陰。陽者，顯也；陰者，晦也。陰者發用，則自晦而顯，事有意外之變矣。 南北者，貴人之順逆也。貴臨地盤亥至辰六宮為順，貴臨地盤戌至巳六宮為逆。 以上論起式之法理。

The text says: The Heaven Plate overlaps the Earth Plate, distinguishing between internal and external, used to differentiate yin and yang; the Heaven Plate moves either in reverse or forward, used to distinguish north and south. The commentary explains: what is meant by internal and external refers to the Day Branch and the Day Stem; the two lessons on the Day Branch are internal, and the two lessons on the Day Stem are external; internal belongs to yin, external belongs to yang; the first and third lessons are yang lessons, the second and fourth are yin lessons. Yang represents revelation, yin represents obscurity; if a yin lesson initiates the transmission, the matter will shift from obscurity to clarity, with unexpected changes in between. What is meant by north and south refers to the forward and reverse movement of the Nobleman: if the Nobleman is in the six sections from亥 to 辰 on the Earth Plate, it is forward movement; if it is in the six sections from 戌 to 巳 on the Earth Plate, it is reverse movement. All the above are the principles of initiating the chart.

所用稽疑，來方為準。 常占不重來方、坐方、去方，而《兵機百吉金》多言之，是占者來去之方亦當參看，《金口》“來”、“就”、“成”、“去”四門，實堪參考。如占出行，去方上神克行年上神，大不宜。 來方亦可斷其來意，《金口》云：從吉神吉將（方位）上來主吉慶，從凶神凶將（方位）上來主凶惡。

The text says: When using the divination method to resolve doubts, one should take the direction from which the person comes as the standard. The commentary explains: Normally, divination does not place much importance on the direction from which the person comes, the direction where they are sitting, or the direction to which they are going. However, the "A Hundred Auspicious Military Tactics" frequently mentions these directions, indicating that the directions from which the inquirer comes and goes should also be considered. The "Jin Kou Jue" mentions four directions: "coming," "approaching," "completing," and "going away," which are indeed worth referring to. For example, when divining about travel, if the god in the direction of going is defeated by the god in the year of the person's birth, it is very inauspicious. The direction from which the person comes can also indicate their intention: the "Jin Kou Jue" states that if the person comes from the direction of a benevolent god or general, it signifies good fortune; if they come from the direction of a malevolent god or general, it signifies misfortune. Therefore, the direction from which the person comes not only determines good or bad fortune, but can also reveal the purpose of the person's visit before they even open their mouth.

先立課體得何象，次觀神將之是推。 占課先觀課體大象，定其進退遲速。次觀類神，以驗吉凶。 貴人小吉，傳中皆云其吉；太乙螣蛇，始末咸謂乎危。 貴人，吉將也；小吉，吉神也。課傳見之多吉。太乙，凶神也；騰蛇，凶將也；課傳見之多凶。

The Assignment says: First establish the Lesson Pattern, and see what kind of image it forms; then look at how the spirits and generals should be calculated. The Commentary explains: When divining a lesson, first examine the overall image of the Lesson Pattern to determine the progress and speed of the matter, and then look at the various types of spirits to verify whether it is auspicious or inauspicious. The Assignment also says: "Nobleman" and "Small Good Fortune" appearing in the Three Transmissions are both considered auspicious; "Taiyi" and "Tengshe" from the First Transmission to the Final Transmission are considered dangerous. The Commentary explains: Nobleman is an auspicious general, and Small Good Fortune, represented by the earth element, is an auspicious spirit; if they appear in the lesson or the transmissions, it is mostly auspicious. Taiyi, represented by the fire element, is aInauspicious Spirit, and Tengshe is aInauspicious General; if they appear in the lesson or the transmissions, it is mostly inauspicious.

如是則推索幽微之吉，惟詳探深淺之辭。 神將無論吉凶，皆可為類。又推類之強弱虛實以占之，未可執一。 害挾太常，動止則尊親有訝；徳乘朱雀，謀謨而官吏無虧。 太常，父母類神，若遇刑害則尊親有凶。德者，大人之象。雀者，“吏”之類神，非唯文書之論。原注云：“朱雀乘德神為用，與貴人合，投書必來，聽望信必來至也。”

The essay states: To seek out auspicious signs in subtle matters, one must carefully understand the depth and meaning of the words. The commentary explains: Whether the spirit or the general is auspicious or inauspicious, they can all serve as representatives of their respective categories; one must further examine the strength, weakness, reality, and emptiness of this category to make a judgment, and should not rigidly adhere to a single aspect. The essay further says: The harmful spirit accompanied by Tai Chang indicates that every movement foretells unexpected misfortune for elders and relatives; the virtue spirit riding on Zhu Que suggests that matters under consideration will not suffer loss on the side of officials. The commentary explains: Tai Chang is the representative of parents; if it encounters punishment or harm, there will be misfortune for the elders. Virtue represents a respected elder; Zhu Que is the representative of officials, not only governing matters of documents. The original note says: Zhu Que riding on the virtue spirit and initiating transmission, and also combining with the nobleman, ensures that the letter will surely be delivered and the expected news will certainly arrive.

復有勾陳帶劍，白虎持喪。 原注云：“勾陳乘金神剋日干，大凶；白虎乘喪門殺剋日，亦凶”虎勾者，刑煞之神。《指掌》云：“白虎會旺相之金而克害年命，難免一刀之患；勾陳合太歲之神而刑沖日辰，定遭尸解之厄。”可見其凶。

The explanatory text says: There are also two ominous signs, namely "Gou Chen" with a sword and "White Tiger" holding the Mourning-and-Condolence spirit. The commentary explains: The original note states that when Gou Chen rides the Metal God and overcomes the Day Stem, it is extremely凶; when White Tiger rides the Mourning-and-Condolence spirit and凶s, it also brings misfortune. White Tiger and Gou Chen are originally both凶 gods. The Six Rats Manual says: White Tiger attacks the旺 and strong Metal and harms the year's life and destiny, inevitably leading to danger from blades; Gou Chen combines with the year's ruler and causes punishment and clash with the Day Branch, certainly resulting in severe misfortune. This clearly shows the凶 nature of these two signs. The key to judging these two signs lies in whether the riding god is of Metal and whether it is旺, and whether it overcomes the Day Stem or the year's life and destiny: the closer the overcoming, the sooner the effect will appear.

青龍被克兮財寡，六合負喜兮婚良。 原注云：“青龍乘金神內戰，又值空亡，無財；六合乘天喜，與日相生，占婚吉矣” 武作浴盆，抱病魂歸逝水；空持傳送，望信僕造迴廊。 浴盆，季煞，春辰夏未秋戌冬丑。占產宜浴盆有水，占病宜浴盆無水。蓋兒生浴之，無水則凶；人亡浴之，不死焉得用之？武作浴盆，唯甲戊庚日春占辰為之，秋占戌為之。 天空，奴僕之神，亦有奏書之意。傳送，遞牒之人，信息之神。唯辛日夜占有之。

The essay says: "The Azure Dragon is being overcome, indicating scarcity of wealth; the Liu He brings the Joy God, indicating a harmonious marriage." The commentary explains: the original note says that the Azure Dragon is riding the Metal God and fighting with itself, and falling into Kongwang, thus there is no wealth; the Liu He is riding the Joy God and generating with the Day Stem, which is auspicious for marriage. The essay also says: "The Black Tortoise forms a bath tub, and the sick person's soul returns to the flowing water;" "The Sky Void rides the messenger, and the person waiting for news has the servant running empty through the corridor." The commentary explains: the bath tub is a凶煞 arising according to the season, in spring it is in Chen, in summer in Wei, in autumn in Xu, and in winter in Chou. For predicting childbirth, the bath tub should have water; for predicting illness, the bath tub should not have water—because a newborn needs to be bathed, and without water it is inauspicious; but when someone dies, water is used to wash the body, so why would it be needed otherwise. The Black Tortoise forming a bath tub is only valid on the days of Jia, Wu, and Geng, when predicting in spring, taking Chen, and in autumn, taking Xu. The Sky Void is a class god representing servants, and also includes the meaning of official documents; Shen "Messenger" is the person who delivers official documents, a class god representing messages, and this combination only appears on the day of Xin at night.

太陰巳午兮被辱，天后辰戌兮孕妨。 此言巳午乘太陰、辰戌乘天后，後者試之屢驗。太陰主行闇昧之事，加於離明之上，非受辱乎？辰戌為天地宰殺之神，克天后，非妨孕而何？

The commentary says: This refers to two situations, namely, when Tai Yin is on Si or Wu, leading to humiliation; and when Heavenly Empress is on Chen or Xu, causing obstacles in pregnancy. The latter has been repeatedly verified. Tai Yin governs hidden and ambiguous matters, but now it is placed on the fire position of Li, which is bright and clear. Hidden matters are exposed by the brightness, which is why humiliation occurs. Chen and Xu are the deities that control killing in the universe. When they reverse and restrain Heavenly Empress, who governs pregnancy, it is clearly an obstacle to conception.

月厭六丁，往往家招怪異；游神本命，頻頻夢主驚惶。 月厭，月煞，正月起戌逆行十二辰。《指南》云：“月厭，妨嫁娶。為用百事不成。加玄武盜賊，加蛇怪夢，加虎克日病死，加朱勾憂禁，逃者忌向此方。”游神，季煞，春丑夏子秋亥冬戌。丁、厭、游神，皆主怪異驚恐怕，加宅宅中不安，乘命主本身多夢。

The text says: "Month Aversion" and the Six Ding deities often bring strange occurrences at home; "Wandering Spirits" falling on one's destiny often cause frequent dreams of fear. The commentary explains: Month Aversion is a凶煞 arising according to the month, starting at Xu in the first month and moving in reverse through the twelve earthly branches. The "Six REN Guide" says: Month Aversion hinders marriage and when it initiates the transmission, nothing succeeds; when it joins with Black Tortoise, there is theft; when it joins with腾蛇, there are strange dreams; when it joins with White Tiger and overcomes the day stem, there is illness or death; when it joins with Vermilion Bird or Gou Chen, there is worry and imprisonment. Those who have fled should avoid walking in this direction. Wandering Spirits are凶煞 arising according to the season, appearing in Chou in spring, Zi in summer, Hai in autumn, and Xu in winter. The three elements of Ding deity, Month Aversion, and Wandering Spirits all indicate strange occurrences and fear: when they are on the day branch's position, the household is unstable; when they are on one's destiny, the person has many dreams.

首視火鬼，次審金殺；宅中防火，事主破碎。 火鬼，季煞，春午夏酉秋子冬卯。《指南》云：“火鬼乘蛇雀克支主火厄。”金煞，破碎煞也，《指南》云：“金神破碎雞蛇牛……金神破碎即紅沙，財損，病不利，凶速；占墳並空，子孫敗絕。凡物破損不完。”“……雞孟蛇中蛇牛碎。破碎見月煞凶。” 此句乃並舉也，應為“首視火鬼，宅中防火；次審金殺，事主破碎。” 火鬼占宅用，必乘蛇雀克支方論，否則不論。破碎則月、日均可起之，占財、占事、占婚最不宜占之。

The essay states: first examine the "Fire Ghost," then review the "Metal Sha"; the house should be careful to prevent fire, and matters will be prone to breakage. The commentary explains: the Fire Ghost is a malevolent influence that arises according to the seasons, appearing in the hour of Wu in spring, in the hour of You in summer, in the hour of Zi in autumn, and in the hour of Mao in winter. The Six Rats Guide says: the Fire Ghost combines with the "Teng Snake" and "Zhu Que" to attack the day branch, indicating a calamity of fire. The Metal Sha is the Broken Fragments Sha. The Guide says: the Metal God Broken Fragments arise in the branches of You, Si, and Chou (a mnemonic is "Chicken Snake Ox"), and the Metal God Broken Fragments are also known as the Red Sand Sha, which causes loss of wealth, is unfavorable for illness, and brings sudden misfortunes; when it appears in divination of graves and meets an empty branch, it indicates the extinction of descendants; any object encountering it will be broken or incomplete. There is also a mnemonic that says: in the first month, it appears in You; in the middle month, in Si; and in the last month, in Chou, as the Broken Fragments. If the Broken Fragments appear together with the Month Sha, the situation becomes even worse. Additionally, it should be noted that the two lines in the essay are presented in an alternating manner, and the original intention is "first examine the Fire Ghost and be cautious of fire in the house; then review the Metal Sha, which indicates breakage." The Fire Ghost used in divining about houses must combine with Teng Snake and Zhu Que to attack the day branch to be considered, otherwise it is not taken into account. The Broken Fragments Sha, however, can be calculated according to the month or the day, and it is most unfavorable to see it in divination about wealth, matters, or marriage.

直符、飛廉，天目、火光，天怪、天鬼，游魂、月宿，號為八妖，宅必見孽。 直符，又作飛符，干煞也。《指南》云：“飛符甲日巳逆轉，己日勝光復順征。……飛符百事勿舉，出行忌，走避出入不可抵向。如日協入傳，凶中生吉。若並朱勾，凶尤甚。”甲日巳，乙日辰，丙日卯，丁日寅，戊日丑，己日午，庚日未，辛日申，壬日酉，癸日戌。“不可抵向”者，出行不可向飛符方，如甲日忌向巳方之類。

The text says: The eight malevolent spirits, namely Zhi Fu, Fei Lian, Tian Mu, Huo Guang, Tian Guai, Tian Gui, You Hun, and Yue Xu, are known as the "Eight Demons." When they appear in a house, disaster is certain. First, we explain Zhi Fu: Zhi Fu is also called Fei Fu, a malevolent spirit determined by the day stem. The Six Yin Guide says: Fei Fu starts from the Si position on the day of Jia and moves backward; on the day of Ji, it starts from Wu "Sheng Guang" and moves forward. When Fei Fu is present, no actions should be taken; traveling is forbidden, and one should avoid facing its direction. If the day's virtue coincides with the transmission, it can turn misfortune into good fortune. If it appears together with "Zhu Que" and "Gou Chen," the misfortune becomes even worse. The daily positions are: Jia day is in Si, Yi day in Chen, Bing day in Mao, Ding day in Yin, Wu day in Chou, Ji day in Wu, Geng day in Wei, Xin day in Shen, Ren day in You, and Gui day in Xu. The phrase "not facing it" means that when traveling, one should not face the direction where Fei Fu is located, for example, on Jia day, one should avoid facing the Si direction.

飛廉，月煞，正戌二巳三午四未五申六酉七辰八亥九子十丑十一寅十二卯。《指南》云：“飛廉起戌巳午未，寅卯辰兮此法最，亥子丑兮申酉畏。……求事聲速，行人立至，及非常不測事，凶速。” 天目，季煞，春辰夏未秋戌冬丑。《指南》云：“天目主鬼祟，宜捕盜尋人。” 火光，月煞，正五九子，二六十卯，三七冬午，四八臘酉。《指南》云：“忌同蛇雀。”

The explanation of Fei Lian: Fei Lian is a malevolent influence that arises according to the month. In the first month it is in Xu, second in Si, third in Wu, fourth in Wei, fifth in Shen, sixth in You, seventh in Chen, eighth in Hai, ninth in Zi, tenth in Chou, eleventh in Yin, and twelfth in Mao. The "Six Yin Guide" summarizes it as a mnemonic: Fei Lian begins in Xu, Si, Wu, Wei, then follows with Yin, Mao, Chen, and then Hai, Zi, Chou, and Shen, You. When Fei Lian enters the calculation, it indicates rapid momentum in affairs, immediate arrival of travelers, and also suggests unexpected events, with misfortune coming quickly. Now explaining Tian Mu: Tian Mu is a malevolent influence that arises according to the season. In spring it is in Chen, in summer in Wei, in autumn in Xu, and in winter in Chou. The "Guide" says that Tian Mu is associated with ghosts and supernatural disturbances, and is suitable for capturing thieves and searching for people. Now explaining Huo Guang: Huo Guang is a malevolent influence that arises according to the month. In the first, fifth, and ninth months it is in Zi; in the second, sixth, and tenth months it is in Mao; in the third, seventh, and eleventh months it is in Wu; and in the fourth, eighth, and twelfth months it is in You. The "Guide" says that it is most unfavorable when it appears together with "Teng She" and "Zhu Que."

天怪，月煞，正丑逆十二。《指南》云“天怪占天變。” 天鬼，月煞，正五九酉，二六十午，三七冬子，四八臘卯。《指南》云：“天鬼臨年命日辰發用為伏殃卦，主兵亡產死病患。” 游魂，又作飛魂，《指南》中為錢謙益占公訟及為楠姓占病，“飛魂”皆寫作“游魂”。月煞，亥順十二。《指南》云：“臨年命或日辰發用為飛魂卦，主神魂不定，夜多凶夢，鬼祟相侵，諸占皆忌。” 月宿，又作月煞，月煞，正五九丑，二六十戌，三七冬未，四八臘辰。《指南》云：“月煞忌移造病患。” 以上神煞俱不宜占宅。

Explanation of Tian Gua: Tian Gua is aInauspicious Sha that arises according to the month, starting at Chou in the first month and moving backward through the twelve earthly branches. The Six Rén Guide states that Tian Gua is used to predict changes in weather conditions. Explanation of Tian Gui: Tian Gui is also aInauspicious Sha that arises according to the month. In the first, fifth, and ninth months, it is at You; in the second, sixth, and tenth months, it is at Wu; in the third, seventh, and eleventh months, it is at Zi; and in the fourth, eighth, and twelfth months, it is at Mao. The Guide states that when Tian Gui is present at the person's age, their birth year, or the day branch and it initiates the transmission, it is called "Fu Yang Gua," which indicates military disasters, deaths, childbirth difficulties, and illness. Explanation of You Hun: You Hun is also called Fei Hun. In the Guide, when it was used to predict legal matters for Qian Qianyi and illness for the Nan family, "Fei Hun" was written as "You Hun." It is a凶煞 that arises according to the month, starting at Hai in the first month and moving forward through the twelve earthly branches. The Guide states that when You Hun is present at the person's age, their birth year, or the day branch and it initiates the transmission, it is called "Fei Hun Gua," which indicates unstable spirits, frequent ominous dreams at night, and interference by ghosts and spirits. All questions are to be avoided. Finally, Explanation of Yue Su: Yue Su is also called Yue Sha. In the first, fifth, and ninth months, it is at Chou; in the second, sixth, and tenth months, it is at Xu; in the third, seventh, and eleventh months, it is at Wei; and in the fourth, eighth, and twelfth months, it is at Chen. The Guide states that Yue Sha is to be avoided in relocation, construction, and illness. All these deities and ominous forces should be avoided when divining about a house.

貴人刑處，辰加孟而成妖；華蓋到宮，知是歲而起復。 原注云：“月將加時,子落寅申卯酉，是四足為怪。加巳午廚灶為怪，加辰戌是產鬼，加未井怪，加丑主傷牛馬，加子鼠怪，加亥宅神。” 《指南》云：“貴人為百神之主，得位為福，失位為殃。”貴人亦神祗之象。《入式歌》云：“貴神神祠並堂殿。” 斗罡所指，又是一說。 華蓋到宮者，承上文而言。華蓋者四墓之神，四孟者生氣之，四墓覆生，覺而復起，已廢復興，林下之官最宜占之。

The text says: When the Nobleman is in a position that is harmed, if the Dragon (Chen) is added to the first quarter, it becomes an omen of strange occurrences; when Huagai enters the palace, it indicates that the person can resume official duties in the current year. The commentary explains: the original note states that after setting up the chart with the Month General added to the time of the divination, if the Zi (Water Ox) falls in the positions of Yin, Shen, Mao, or You, it indicates that creatures with four legs are causing trouble; if it falls in Si or Wu, it indicates that the kitchen stove is causing trouble; if it falls in Chen or Xu, it indicates the ghost of a dead person; if it falls in Wei, it indicates a ghost in the well; if it falls in Chou, it indicates damage to cattle and horses; if it falls in Zi, it indicates a rat spirit; if it falls in Hai, it indicates the house spirit. The Six Rats Guide says: the Nobleman is the master of all spirits; if it is in the right position, it brings good fortune, but if it is in the wrong position, it brings misfortune. The Nobleman also has the form of a deity. The Song Style Song says: the Noble God is the master of temples and halls. There is another view, which is to determine based on the direction indicated by the handle of the Dipper and the Heavenly Gang. As for 'Huagai entering the palace,' it refers to the previous sentence: Huagai is the deity of the four burial positions, Chen, Xu, Chou, and Wei. The four spring positions, Yin, Shen, Si, and Hai, are the positions of Life Qi. The four burial positions cover the Life Qi positions, like waking up from sleep or reviving after being abandoned, so officials who are retired and waiting to be recalled are most suitable to encounter this image.

時有休囚死衰，兄弟妻兒。旺相比則人是，休囚氣則物為。 時為卑幼，故言兄弟妻兒。 壬課喜旺忌衰： 蓋凶神旺則凶小，吉神衰則吉無。所謂“鬼賊當時無畏忌”，蓋旺鬼不懼也。

The text says: When divining, if the position is in a state of rest, weakness, death, or decline, it refers to the younger generation such as brothers, wives, and children; if it receives the prosperous and strong energy and harmonizes with the day stem, it refers to people; if it falls into a state of rest and weakness, it refers to objects. The commentary explains: When divining, the position represents the younger generation, hence brothers, wives, and children. The Six Rats system always prefers prosperity and dislikes decline: whenInauspicious Spirit (malevolent spirits) are in prosperity, their harmful effects are less; when吉神 (benevolent spirits) are weak, their beneficial effects are as if they do not exist. What is meant by "ghosts and thieves have no fear or taboo at that time" is that when official ghosts are in prosperity, they do not need to be feared.

又旺者為人，休者為物。有生氣者為活物，休廢者為死物。在壬書中俯拾皆是，《指掌》云：“勾陳主遲滯勾連之事，囚主訟而旺主生；玄武為盜賊虛耗之神，休失人而旺失物。”勾旺則為印綬，囚死則為禁繫。玄武雖主耗失，旺則凶小而失物，休則凶大而人物逃亡。 此進退盛衰兆於凶吉，不可不詳審。

Shu jie continues to say: the旺 (strong) one shoots people, and the休 (resting) one shoots things; those with Life Qi (life qi) are living beings, while those in decline or decay are dead things. Such examples are found everywhere in the Six Rats texts. The Six Rats Manual says: "Gou Chen" governs delayed and connected matters, and when it falls in a囚 (captured) position, it indicates legal disputes; when it is strong, it indicates growth and development; "Xuan Wu" is the god of thieves and loss, and when it falls in a休 (resting) position, people are lost, but when it is strong, things are lost. When Gou Chen is strong, it can indicate official positions or seals; when it is weak, it indicates imprisonment. Although Xuan Wu governs loss, when it is strong, the danger is small, merely losing things; but when it is weak, the danger is great, leading to the loss of both people and things. Thus, the advance and retreat, prosperity and decline, are indeed omens of fortune and misfortune, which must be carefully examined.

徐偉剛先生指出：“刑事訴訟占，最忌鬼並白虎、勾陳、朱雀帶殺來刑剋日干年，無救神者，必主宣判有罪，難逃法網。若課傳死絕，太歲作鬼刑沖，年命並見死氣、死神、飛魂、喪魄者，皆主死罪。若課傳死絕神並時令旺相氣，或並生氣、天赦、後龍者，皆主死緩。”可見旺衰之用。

Xu Weigang said that in divining criminal cases, it is most inauspicious to see the official ghost together with the White Tiger, Gou Chen, and Zhu Que, along withInauspicious Sha punishing and conflicting with the day stem and the year stem, and without a saving deity; this inevitably indicates a guilty verdict and being caught by the law. If both the chart and the transmission fall into the death and decline positions, and the Tai Su acts as the official ghost to punish and clash, while the year stem's original birth also sees death qi, death deity, flying soul, and lost spirit at the same time, then it indicates a death sentence. If the chart and transmission although have death and decline deities, but are accompanied by the prosperous and strong qi of the current season, or by life qi and heavenly pardon, or by the Heavenly Empress and Azure Dragon, then these are all cases of a suspended death sentence. Therefore, the concept of prosperity and decline plays an important role in judging cases.

干稟長上，支雲賤卑。 干支各有定體，尊卑有序，上下無僭，“理順成而百事咸宜”也。 支克干而尊禍，干制支而幼疲。 支克干曰亂首，宜卑不宜尊；干克支曰殘下，利上不利下。

The essay states: The day stem represents the superior, while the day branch represents the inferior. The commentary explains: The stem and branch each have their proper positions, with clear distinctions of rank and hierarchy, so that superior and inferior do not transgress their roles, as the saying goes, "When order is established, all things go smoothly." The essay also says: When the day branch overcomes the day stem, the superior suffers misfortune; when the day stem overcomes the day branch, the inferior becomes weary and distressed. The commentary explains: When the day branch overcomes the day stem, it is called "disorder at the beginning," a sign favorable to the inferior but not to the superior; when the day stem overcomes the day branch, it is called "damage to the lower," beneficial to those above but not to those below.

上下相生，居處而內和外睦；將神遇合，訪尋而主喜客怡。 干者，上也，外也；支者，下也，內也。上下相生則內外雍睦，主客和同無爭矣。 《指南》云：“干謁之利三六合，彼我兩儀欲相洽。”干支三六合，兩儀無刑戰，訪尋必然歡怡。

The text says: When upper and lower, self and other, mutually generate, the household is harmonious both inside and outside; when the spirit and general meet, they form a harmonious relationship, and when one seeks to meet another, the host is pleased and the guest is also at ease. The commentary explains: The day stem represents the upper and the outside, while the day branch represents the lower and the inside; when upper and lower mutually generate, harmony is achieved both inside and outside, and host and guest are in harmony without conflict. The "Six Yin Guide" states: For matters of seeking an audience or visiting, it is beneficial when the day stem and day branch form a triple harmony or a six harmony, as both parties desire harmony. When the day stem and day branch form a triple harmony or a six harmony, there is no punishment or clash between the two sides, and the visit will certainly result in mutual joy between host and guest. Conversely, if there is a punishment or clash between the stem and branch, even if there are many auspicious generals, the host and guest will still have conflicting intentions.

莫不課象淵源，在乎天乙傳歸。前理皆明顯遞，於後情多塞窒。 天乙順則事順，利出外；天乙逆則事逆，利隱避。用在天乙後，傳歸天乙前，先昧而後顯；用在天乙前，傳歸天乙後，主先明而後暗。又看逆順也。

The text explains that the origin of all divination patterns lies in the "Heavenly Nobleman" and the Three Transmissions' direction. If the previous principles are clear and orderly, but the later situation is obstructed, the cause should be sought here. The commentary states that when the Heavenly Nobleman moves in a favorable direction, affairs proceed smoothly and are favorable for going out; when the Heavenly Nobleman moves in an unfavorable direction, affairs become difficult and are favorable for hiding. If the "Initiating Transmission" occurs after the Heavenly Nobleman and the Three Transmissions return to before the Heavenly Nobleman, it indicates a transition from confusion to clarity. If the "Initiating Transmission" occurs before the Heavenly Nobleman and the Three Transmissions return to after the Heavenly Nobleman, it indicates a transition from clarity to confusion. In such cases, one should still consider the favorable or unfavorable direction of the Heavenly Nobleman.

貴臨魁罡，論訟而易換有司；復詣從沖，謁貴而動搖他室。 貴臨魁罡者，貴人臨辰戌為入獄，占仕途為罷官之象，占訟為更換衙門，囚已入獄為貴人履獄錄囚速得釋放。《畢法賦》第四十七法云“晝夜貴人坐地盤辰戌之上，始名天乙入獄，干官貴怒，惟宜私謀陰禱，亦名貴人受賄。如辰戌二日占之，乃為貴人入宅，非坐獄論也。” 復詣從沖者，承上句而言，白話解釋就是“貴人如果再到從魁和太沖上”，貴人居卯，動搖不定，要謁貴的話不會成功，因為貴人出門，或者這位貴人不頂用，要換廟燒香。

The text says: When the nobleman is on the positions of Chen or Xu and the Qigang, litigation will involve changing the office in charge; if the nobleman then moves to Congui and Taichong positions, going to visit the nobleman will find that the person has moved elsewhere. The commentary explains: When the nobleman is on Qigang, it means the nobleman is on Chen or Xu, called "entering prison": for official careers, it indicates dismissal; for litigation, it indicates changing the office. If the person is already in prison, then the nobleman personally comes to the prison to record prisoners, and can be released quickly. The "Bifa Fu" fourth十七th method says: During the day or night, the nobleman sits on the Earth Plate positions of Chen or Xu, called "Tianyi entering prison," indicating anger from superiors, suitable only for private planning and secret prayers; this situation is also called "the nobleman accepting bribes." If the divination is done on a Chen or Xu day, it is called "the nobleman moving in," and cannot be interpreted as sitting in prison. The phrase "revisiting Congui and Taichong" refers to the previous sentence. In plain terms, it means the nobleman moves to You (Congui) and Mao (Taichong). When the nobleman is at Mao, his position is unstable. At this time, visiting the nobleman will not be successful—either the nobleman has left, or this nobleman is ineffective, and another temple gate should be chosen for worship. When these two sentences are read together, it is clear: when divining about visiting the nobleman, first determine where the nobleman is located on the Earth Plate. If the nobleman is on Chen or Xu, the matter is in the prison office; if the nobleman is on Mao or You, the person has moved elsewhere, and neither situation indicates a successful meeting.

式體既定，來情多猜。 自此句至“不久哀哉”，皆言占來意法。 壬課占意，先賢雖云“時察來情”，《一字訣玉連環》中有極為精妙之論斷。然若問來情，實則多應於課體或日上及發用。 皆所言，多是課體與神將之類，少涉占時。

The explanatory text says: Once the divination chart is arranged, most of the person's intention can be guessed. The commentary explains: From this sentence onwards, until the phrase "soon alas" is reached, it discusses the method of determining the intention. Using the Six壬 system to infer the intention, although predecessors have mentioned "observing the time of divination to know the coming situation," the "One Character诀 Zhi Lianhuan" also has very refined discussions. However, in practical experience, the intention mostly appears in the lesson pattern, the day stem's heavenly stem and the "initiating transmission." The following examples mostly concern the lesson pattern and the spiritual agents, and rarely involve the time of divination.

任信多知動靜，返吟況是往來。 伏吟課，剛日為自任，柔日為自信，皆為靜機，伏處呻吟不快。返吟課，天地對沖，主遷動不止。 元首尊神，所作仰為領袖；空亡陰鬼，加謀轉託梯媒。 元首課，主自上而下，若並吉神吉將，飛龍在天，利見大人。 若課值空亡，若暗遁貴人，求事宜另謀別徑，此與別責同斷。

The essay states: "The 'Self-Responsibility' and 'Self-Confidence' lessons often indicate opportunities for active movement and stillness, while the 'Return Chant' lesson particularly signifies frequent travel and activity. The commentary explains: On a yang day, the 'Hidden Chant' lesson is called 'Self-Responsibility', and on a yin day, it is called 'Self-Confidence'. Both belong to situations of stillness and immobility, with the situation remaining stagnant and lacking smoothness. The 'Return Chant' lesson features the Heaven Plate and Earth Plate opposing each other, indicating continuous movement and change. The essay also says: The 'Head' lesson has a noble deity in position, so matters can rely on a leader. If encountering Kongwang and hidden officials, one should entrust the matter to an intermediary. The commentary explains: The 'Head' lesson indicates movement from above. If accompanied by auspicious deities and generals, it is like a dragon in the sky, favorable for meeting a superior. If the lesson includes Kongwang, or if the nobleman is hidden and not visible, then one should seek another path—this is similar to the 'Alternative Responsibility' lesson."

龍戰不離於門戶，玄胎欲卜於嬰孩。 龍占課支為門戶，又發用門戶，故主不離於家。玄胎為五行生處，故主孕產或小兒。 不備無淫，必有陰私而起譖；拔茅連茹，何妨類聚以求財。 四課不全曰不備，上神互克干支曰無淫，均主陰私、淫佚、爭風。進退連茹，為一方會聚之眾，二人同心，其利斷金，況是一方旺氣乎？故利於求財。

The essay states: "The 'Dragon Struggle' lesson does not involve matters outside the home, and the 'Black Fetus' lesson concerns matters related to infants." The commentary explains: In the "Dragon Struggle" lesson, the day branch represents the gate and the initiating transmission falls in the position of the gate, so the matter does not go beyond the home. In the "Black Fetus" lesson, the five phases' growth position is involved, so it concerns pregnancy or matters concerning children. The essay also says: "The 'Incomplete' and 'No Indulgence' lessons necessarily involve private matters leading to slander; 'Connected by Roots' is like pulling out a hemp plant and pulling up its roots, so it is not harmful for similar people to gather together to seek wealth." The commentary explains: If the four lessons are not complete, it is called the "Incomplete" lesson. If the upper gods mutually attack the day stem and day branch, it is called the "No Indulgence" lesson. Both indicate private affairs, indulgence, and jealousy. "Forward Connected by Roots" and "Backward Connected by Roots" are when the energy of one side gathers together, two people with the same heart can break metal, and when the energy of one side is strong, it is even more favorable for seeking wealth.

天獄囚禁，三交暗災。昴星歸去而防險，剛日出災，柔日歸忌，逰子商賈而未回，斬關逃竄擬速疾，乘軒寵招非徘徊。 天獄主囚繫，三交主闇昧。昴星虎狼當道不宜謀為，剛日昴星出行有災，柔日昴星迴歸有災。遊子課人行萬里，斬關課賊人逃逸。乘軒必然遷長。

The explanatory text says: "Heavenly Prison" lesson indicates imprisonment, "Three Intersections" lesson indicates hidden calamities; "昴 Star" lesson warns of dangers both when going out and returning—on a yang day, going out is dangerous; on a yin day, returning home is inauspicious; "Wanderer" lesson indicates merchants who have not returned from afar, "Cutting the Gate" lesson indicates fleeing and needing to move quickly, "Riding the State Coach" lesson indicates receiving favor and promotion without needing to hesitate. The commentary explains: "Heavenly Prison" lesson indicates being imprisoned and detained, "Three Intersections" lesson indicates affairs that are obscure and unclear. "昴 Star" lesson is like tigers and wolves blocking the way, unsuitable for any plans: on a yang day, going out is dangerous; on a yin day, returning home is inauspicious. "Wanderer" lesson indicates a person traveling far away, "Cutting the Gate" lesson indicates thieves fleeing. If one receives the "Riding the State Coach" lesson, they will certainly be promoted to a high position.

三奇六儀交重，連綿喜矣；四殺五墓相沖，不久哀哉。 三奇六儀，皆為吉慶。三奇易得天恩，六儀為旬首，利於考選。土為四季，收藏之辰，多主墓煞，故占病最不宜占，以土為丘墓之象，若非病死，則丘墓何來？

The text says: "Three Marvels" and "Six Instruments" overlap and appear together, bringing continuous good fortune; "Four Killers" and "Five Tombs" clash with each other, indicating soon there will be sorrowful events. The commentary explains: Both "Three Marvels" and "Six Instruments" are auspicious. "Three Marvels" easily receive the grace of Heaven and the sovereign, while "Six Instruments" are the first days of each ten-day period, favorable for examinations and selection. Earth resides in the seasons of Chen, Xu, Chou, and Wei, which are times of storage, often indicating tomb-related evils. Therefore, encountering them in divination about illness is most inauspicious—earth represents a mound, and if it is not illness or death, where would the mound come from?

爰及見機、察微、贅婿、亂首，見機取舍宜變通，察微暴進逢殃咎。 見機、察微，涉害法之範疇也。以艱險多多，故宜靈活，不宜急躁冒進。 贅婿、亂首，尊卑失位，兩方不祥，故宜守成避禍。

The text says: Now discussing the four lessons of "Seeing Opportunity," "Observing Subtleties," "Stepson-in-Law," and "Disorderly Leader": For the "Seeing Opportunity" lesson, one should understand flexibility in decision-making; for the "Observing Subtleties" lesson, rushing ahead will bring misfortune. The commentary explains: Both "Seeing Opportunity" and "Observing Subtleties" belong to the category of "Involving Harm" lessons, because the path is full of difficulties and dangers, so actions should be flexible and not rushed. The "Stepson-in-Law" and "Disorderly Leader" lessons both involve the loss of proper hierarchy, with both parties facing ill fortune, so it is advisable to maintain the existing situation and protect oneself to avoid calamity.

日臨辰位，招兩姓以同居；支就干宮，寄一身而匹偶。 干為外，支為內，干來加支為入內，日辰相會，故主招兩姓同居。支來加干為出外，故主出外營生。《斷案》支加干，多有宅寬人少，或宅來逼人之斷。占行人支加干主出外不歸，干加支主速歸。

The text says: When the day stem is at the position of the day branch, it indicates that two families will live together in the same house; when the day branch is at the position of the day stem, it indicates that a person will live away from home and form a marriage. The commentary explains: The day stem represents the outside, and the day branch represents the inside; when the day stem is added to the day branch, it means entering the inside, and since the day and the hour meet, it indicates that two families will live together. When the day branch is added to the day stem, it means going out, so it indicates going out to make a living. In "The Case Determination of Ren's Return," whenever the branch is added to the stem, it is often interpreted as a large house with few people, or the house's energy coming back to press upon the person. When predicting the movement of a person, if the branch is added to the stem, it indicates that the person will go out and not return; if the stem is added to the branch, it indicates that the person will return soon. This pair only considers which stem or branch is added to the other, and once the direction is determined, the person's advancement or retreat, going or staying will also be determined.

必見災生九丑，禍起二煩。得絶嗣兮妨父母，見無祿兮少子孫。奄奄枕蓆難痊，奈逢魄化；恍惚精神不定，必值飛魂。 九丑、二煩、絕嗣、無祿、魄化、飛魂，皆大凶之課。亦宜詳占類及神將斷之。 占怪得絕嗣，已亡先人為祟。無祿利上不利下，利外不利內。魄化占病多凶，若占升遷及行人則大吉。

The essay says: calamity must arise from "Nine Disgraces," and misfortune must originate from "Two Troubles"; obtaining the "No Offspring" divination is harmful to parents, and encountering the "No Official Rank" divination indicates few descendants; a patient who is weak and lying in bed is difficult to recover from because he has encountered "Spirit Transformation"; if one's spirit is confused and unstable, it is certainly due to "Flying Soul." The commentary explains: Nine Disgraces, Two Troubles, No Offspring, No Official Rank, Spirit Transformation, and Flying Soul are all major ominous divinations, and they should still be combined with the class god and the riding god related to the matter being divined for a judgment. If an unusual occurrence is divined and the result is the No Offspring divination, it indicates that the deceased ancestors are causing trouble; the No Official Rank divination is favorable for those in higher positions but not for those in lower positions, beneficial for external matters but not internal ones; the Spirit Transformation divination is ominous when used to divinate illness, but when used to divinate promotion or travel, it is extremely favorable.

其有曲直、炎上、潤下、從革，遇吉將而朋從，見凶殺而支折；或主公訟，或遭難厄。 全局課亦宜隨五行之性及課傳神將言之。《指南》得全局課多三傳分論。 內出外而己求，陽入陰而彼索。 自內傳外則主求干客，自外求財則客來涉主。《畢法》云“彼求我事支傳干”、“我求彼事干傳支”，可參照。

The essay states: There are also several types of triple harmony lessons, namely 'curved and straight', 'fiery ascent', 'moistening downward', and 'yielding and changing'. When encountering auspicious generals, they act like companions following each other; when encountering malevolent evils, they resemble branches and trunks breaking. These may involve lawsuits or suffering misfortunes. The commentary explains: The entire lesson should follow the nature of each of the five phases, and then combine with the gods that the transmission is riding upon. The Six Rats Guide states that whenever a complete lesson is obtained, it usually discusses the three transmissions separately. The essay further states: Moving from the inner transmission to the outer is oneself seeking others; moving from yang to yin is others coming to request. The commentary explains: The three transmissions moving from within outward indicate oneself seeking guests from the day stem; if something comes from outside to seek wealth, it means guests involving the host. The Bi Fa Essay says 'When others seek my affairs, the branch transmission is connected to the stem' and 'When I seek others' affairs, the stem is connected to the branch', which can be referred to.

用神得墓，長生末以無憂；吉將入傳，帝旺終而有獲。 初傳墓神，末逢長生，先迷後醒，先凶後吉。壬課喜旺厭衰，末傳為歸計門，終得帝旺，吉莫大焉。 及乎彈射日克、蒿矢辰凌，望行人至有矣，想求事成罕曾。 遙克之課，行人至，事難成。

The treatise says: Although the useful god is in the tomb, as long as the final transmission meets the growth, there will be no worries; if a good general enters the transmission and the final transmission finally reaches prosperity, there will be some gains. The commentary explains: If the first transmission is the tomb god and the final transmission meets the growth, it indicates a state of first confusion and then clarity, first misfortune and then good fortune. The Six Rén divination favors prosperity and dislikes decline. The final transmission is the ultimate destination of a lesson, and if the final transmission finally reaches prosperity, there is no greater good than this. The treatise also says: As for the "Dànshè" lesson where the day stem is remotely restrained, and the "Hāo shǐ" lesson where the day branch is remotely dominated, one may hope that the traveler will come, but the expectation of achieving success in matters is rarely fulfilled. The commentary explains: These two are both lessons of remote restraint. When predicting the traveler, it indicates that the traveler will certainly arrive, but when predicting endeavors, they are difficult to succeed.

貴人順治徳扶，忠臣孝子；天乙逆行殺動，便佞交朋。 貴人順治人情順，為人持正光亨；貴人逆治事物逆，為人邪淫陰私。 況夫課例極繁，究推奚盡？ 六壬課體極多，加以神將、年命，不可勝數，上列諸課引其一端而已。

The essay states: When the Nobleman moves in the correct direction, it is supported by divine spirits of virtue, and it signifies the presence of loyal ministers and filial sons; when the Heavenly General moves in the reverse direction, malevolent forces arise, and it indicates the gathering of wicked companions. The commentary explains: When the Nobleman moves in the correct direction, human affairs proceed smoothly, the person maintains proper conduct and has a bright and prosperous future; when the Nobleman moves in the reverse direction, things go against the person's will, the individual is morally corrupt and engages in secret and improper activities. The essay further states: Moreover, the types of lessons are extremely numerous, and it is impossible to investigate them all thoroughly. The commentary explains: The patterns of the Six Rats system are inherently numerous, and with the combination of the Twelve Heavenly Generals and the person's birth year and destiny, the number becomes even greater; the various lessons mentioned above are merely examples of one aspect.

茍貴殺而可憑，乃神將之在神。 時逢土旺，乘天后而失衣；氣涉水休，帶土神而傷腎。 俗書謂將與乘神不作生克論，查古籍非也。 宜細思此句“旺”、“休”二字之義。 玄武乘午兮職轉，白虎申酉兮訟爭。 虎者凶惡之神，乘於本家故多訟爭。

The essay states: If both the noble god and the evil spirit are reliable, then the key lies in the relationship between the heavenly general and the god it rides upon. The essay also says: When the earth element is strong, the heavenly general rides on the water god "Heavenly Empress," which is overcome by earth, indicating loss of clothing. When the atmosphere is in the phase of water's decline, and the earth element comes to overcome it, it indicates injury to the kidneys. The commentary explains: Popular books say that the heavenly general and the god it rides upon are not considered in terms of generation and overcoming, but according to ancient texts, this is incorrect. Readers should carefully consider the significance of the words "prosperous" and "decline." The essay also says: "Black Tortoise" riding on the hour of午 indicates a change in position. "White Tiger" falling on the hours of申 or 酉 indicates disputes. The commentary explains: White Tiger is an evil spirit, and 申 is its original position. When it rides on its original position, its power is strongest, thus leading to frequent disputes.

罡作太陰，奴婢乃非淳樸；申為朱雀，陰書必起途程。 太陰，婢也。辰者，惡神也，故奴婢非淳樸之象。申為遞牒之人，乘朱故言書信。 螣蛇巳午而怪夢，六合寅卯而親情。 蛇本驚怪之神，本家巳乃魄神也，又乘巳午搖動之火神，故言怪夢。 六合者，親也。木主仁，又為六合本家，故言親情。《金口》以寅父卯木，蓋取其仁慈之義也。

The essay states: When the Heavenly Gang is on the辰, it is riding on the Tai Yin, indicating servants are not sincere; when the Al雀 is on the申, secret letters are certainly on the way. The commentary explains: Tai Yin is the class god of a servant, and the Heavenly Gang is an evil god. When they combine, it indicates servants are not sincere. The申 is the official responsible for delivering official documents, and when it rides on the Vermilion Bird, which is the god of documents, it indicates that letters are on the way. The essay also states: When theTeng Snake is on the巳 or午, it indicates strange dreams; when the Liu He is on the寅 or卯, it indicates family affection. The commentary explains: TheTeng Snake is originally a god of fear and strange occurrences. Its native position is the巳, which is where the soul resides. When it is on the巳 or午, which are fire gods associated with instability, it indicates strange dreams. Liu He represents close relatives, and wood represents benevolence. The寅 and卯 are the native positions of Liu He, so it indicates family affection. The Golden Mouth诀 considers the寅 as the father and the卯 as wood, also taking into account the meaning of benevolence.

水遇雀蛇，多橫死於非命；木逢勾虎，必棟折於三刑。 蛇雀入水，多有赴水死鬼。土見木則崩，木見金則折，《大全》云“刑者，傷也，殘也。”故主摧折。 陰作大吉兮僧願，戍為白虎兮犬驚。 《大全》云：“太陰主地祗冤，帶煞者是也。”《指掌》云：“丑作天空為矮子，見申名為和尚。”丑為口願（金口），故主僧願。戌為犬，《大全》云“白虎……氣雄威猛”，作白虎則為猛獸，咥人之凶也。

The text says: When "Zhu Que" and "Teng She" appear in the water position, there are often cases of accidental death; when "Gou Chen" and "Bai Hu" appear in the wood position, there will certainly be cases of triple punishment leading to the collapse of the main beam. The commentary explains: When "Teng She" and "Zhu Que" fall into water, there are many ghosts who die by drowning. When earth meets wood, it collapses; when wood meets metal, it breaks. The "Complete Liuren" says "punishment means injury and damage," so it indicates destruction. The text also says: When "Tai Yin" is on the "Chou" (Ox) and carries "Da Ji" (Great Favor), it indicates a monk making vows; when "Xu" (Dog) is occupied by "Bai Hu," it indicates a dog barking startlingly. The commentary explains: The "Complete Liuren" says "Tai Yin" represents the grievances of the earth spirits, referring to situations with malevolent influences; the "Zhi Zhang" says "Chou" with "Tian Kong" (Heavenly Void) indicates a short person, and when it appears with "Shen" (Monkey), it is called a monk. "Chou" in the "Jin Kou Jue" indicates vows made in the mouth, so it refers to vows made by monks. "Xu" originally represents a dog, and the "Complete Liuren" says "Bai Hu" has a fierce and powerful aura. When "Bai Hu" is on "Xu," it becomes a fierce beast with the danger of attacking people.

勾陳卯寅兮論訟，寡宿子午兮孤煢。 勾為刑獄之神，加寅卯枷鎖故主論訟。 寡宿，季煞，春丑夏辰秋未冬戌。煢，孤獨憂愁之意。子午為天地之道路，加寡宿獨行，故主孤。

The text says: "Gou Chen" falling in寅 or卯 mainly indicates legal disputes; "Gua Su" falling in子 or午 mainly indicates loneliness. The commentary explains: Gou Chen is the god of punishment and litigation, when added to the wood positions寅 or卯, wood is the material for shackles, so it mainly indicates litigation. Gua Su is aInauspicious Sha that arises seasonally, in spring it is in丑, in summer in辰, in autumn in未, and in winter in戌; "qiong" means loneliness and sorrow.子 and午 are the north and south main roads in the heavens and earth, travelers with Gua Su go alone, hence indicating solitude.

龍帶勝光，壬癸日妻懷姙孕；常攜小吉，申酉辰首飾簮纓。 龍為財喜之神，壬癸日胎在午，龍作勝光故言有孕。常為老婦，小吉為婦女，酉為珠玉，申、辰皆為軍，故為纓。 丑到戌兮足疾，寅加巳兮灶更。 戌為足，丑刑之，故足疾。巳為灶，寅加而刑害之，又得長生，故為更新之意。

The essay states: "The Azure Dragon" accompanied by "Shengguang" at the hour of Wu indicates that the wife of a day ruler with Jia or Yi will become pregnant; "Tai Chang" accompanied by "Xiaojí" at the hours of Shen, You, and Chen indicates possession of ornaments and headwear. The commentary explains: The Azure Dragon is a deity of wealth and auspiciousness. The fetal position of the water days Jia and Yi is at Wu, and the Azure Dragon is accompanied by Shengguang, hence indicating pregnancy. Tai Chang is a deity resembling an old woman, and Xiaojí is a deity resembling a woman. You signifies pearls and jade, while Shen and Chen both signify military affairs, from which the ribbons on hats originate. The essay also states: When Chou is on Xu, it indicates foot illness; when Yin is on Si, it indicates the need to rebuild the kitchen. The commentary explains: Xu signifies the foot, and Chou harms Xu, hence indicating foot illness; Si signifies the kitchen, and Yin on Si both harms and injures it. However, Yin wood in Si receives the growth of fire, hence indicating the need to renovate the kitchen.

土克水兮潺潺，金伐木兮丁丁。相生相剋之元，視於衰旺；有吉有凶之本，分爾重輕。善惡有期，進退相慶。 旺衰、進退，皆壬課判斷之本，宜進者得進氣吉，得退氣凶；宜藏者得陽明之氣凶，得陰私之氣吉。

The text says: Earth comes to control Water, and the sound of Water is flowing; Metal comes to cut Wood, and the sound of the axe is clangorous. The fundamental principle of mutual generation and mutual control lies in looking at their strength and decline; the root of both good and bad outcomes depends on distinguishing between light and heavy. Good and evil each have their appropriate time, and advancement and retreat are interdependent. The commentary explains: The pairs of strength and decline, and advancement and retreat, are the fundamental aspects of the Six Rats divination. All matters suitable for advancement benefit from a strong qi and thus are auspicious, while those benefiting from retreat suffer from a weak qi and thus are inauspicious. All matters suitable for concealment suffer from a strong, manifest qi and thus are inauspicious, while those benefiting from concealment gain from a hidden, private qi and thus are auspicious.

占宅兮忌克人，問疾兮怕入墓。論公訟兮惡獄留，遷官爵兮須印綬。關遐門遠，占行客而未來；陽少陰多，產男兒應不誤。奪標望薦，卷策須合乎主文；越省登科，傳末須逢於帝座。

The text explains different categories of divination: when divining about a residence, it is unfavorable if the position of the residence is in a position that restrains the person; when divining about illness, it is feared if the useful god is in a state of burial. In legal disputes, it is most disliked if the prison god holds on; for seeking promotion, there must be an official seal to assist. If the passage is distant and far from the door, then when divining about travelers, the master has not yet arrived. In the divination, if there are few yang elements and many yin elements, it is accurate to predict the birth of a boy. For striving for the top rank or hoping for recommendation, the examination paper must be in harmony with the chief examiner. To pass the provincial examination and achieve success, the final transmission must meet the imperial seat and the year god.

此言分占責類也：占宅則支為主，克人則宅不利人；問疾得墓神，輕則昏沉，重則埋葬。公訟以墓為監獄，遷官以印綬為榮寵。度關臨門，行人方至，若未度關、離門遠，則行人未能至也。遐者，遠也。占產，陰包陽產男，陽包陰產女，蓋與《易》陽卦多陰，陰卦多陽通也。占考選，宜朱神生合主考，方得其心，否則置卷不視矣。帝座者，太歲也，真朱雀生合太歲則必得高中，否則不中。

The commentary explains that this passage discusses various methods of divination. When divining about a house, the day branch is the main factor; if the day branch overcomes the person, it indicates that the house is not favorable for the occupant. If someone is ill and the divination shows theTomb Spirit (mound spirit), a light case may result in confusion and unconsciousness, while a severe case may lead to death and burial. In legal matters, theTomb Spirit represents the prison, and for seeking promotion, the印绶 (seal and ribbon) signifies honor and favor. For a traveler, he will arrive only after passing through a pass and approaching the gate; if he has not yet passed through the pass and is still far from the gate, he will not arrive — "遐" means distant. When divining about childbirth, if the阴课 (yin lesson) contains the阳课 (yang lesson), it signifies a male child, and if the阳课 contains the阴课, it signifies a female child. This is consistent with the principle in the Zhou Changes that yang hexagrams contain more yin lines, and yin hexagrams contain more yang lines. For divining about imperial examinations, theVermilion Bird (Vermilion Bird) deity must generate and harmonise with the chief examiner to please him; otherwise, the examination paper will be set aside and not considered. The so-called "帝座" (Imperial Seat) refers to the Tai Sui (Celestial Emperor). If the trueVermilion Bird generates and harmonises with the Tai Sui, one will certainly succeed; otherwise, one will not pass.